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Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
Indian Journal of
Ancient Medicine and Yoga
April - June 2019
Volume 12 Number 2
Original Articles
Case Reports
Contents
Critical Review on Chaturvimshati Dhatvatmaka Purusha with Special Reference
to its Applied Aspect 37
Sandeep Madhukar Lahange, Vikash Bhatnagar, Jyoti, Archana Nivrutti Bhangare
Role of Nimba Taila in the Management of Otomycosis 45
Savita S. Angadi
Bakuchi: A potent herbal drug 47
Ramita Maharjan, Prabhat Kumar Srivastava, Priyanka Soni, Vinamra Sharma,
Mahesh Kumar Mainali, Prema N. Mysore
Botanical Identity of Classical Drugs Asana and Bijaka 53
H.S. Mishra, Panda P.K., Tewari R.K., Jain Akhalesh, Awasthi D
An Ayurvedic Approach in Management of Psoriasis: A Case Report 61
Upasna, Surya Prakash, Jyoti Rani, Gayatri
Efficacy of Shodhana Chikitsa and Shamanoushadis in Amavata W.S.R to
Rheumatoid Arthritis: A Case Report 65
Vijaykumar S. Kotrannavar
Guidelines for Authors 68
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
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Original Article Indian Journal of Ancient Medicine and Yoga
Volume 12 Number 2, April - June 2019
DOI: https://dx.doi.org/10.21088/ijamy.0974.6986.12219.1
Critical Review on Chaturvimshati Dhatvatmaka
Purusha with Special Reference to its Applied Aspect
Sandeep Madhukar Lahange
1
, Vikash Bhatnagar
2
, Jyoti
3
, Archana Nivrutti Bhangare
4
Author Affiliation: 1,2Assistant Professor,
3P. G. Scholar, Dept. of Sharir Rachana,
National Institute of Ayurveda (NIA), Jaipur,
Rajasthan 302002, India. 4Assistant Professor
Dept. of Kayachikitsa, Mahtma Jyotiba Fule
Ayurved College and Hospital, Chomu,
Rajasthan 303702, India.
Corresponding Author: Sandeep
Madhukar Lahange, Assistant Professor,
Dept. of Sharir Rachana, National Institute of
Ayurveda (NIA), Jaipur, Rajasthan 302002,
India.
E-mail: sandiplahange@gmail.com
Received on 15.04.2019; Accepted on 16.05.2019
Abstract
Ayurveda is a branch of Atharvaveda. Vedas are described as the
disciplines of god. They are not books but they are the endless
knowledge scattered in this universe in the form of Para Pashyanti,
Madhyama and Vaikhari Vani. According to Ayurveda, the human
body is made up of twenty four Tatva. These are Avyakta, Mahat,
Ahankara, Panchtanmatra, Ekadasha Indriya and Panchmahabhuta.
There universal representatives are Ekadasha (eleven) Rudras,
Ashta Vasu, Dwadash Adityas and Prajapati. When by various
Yogsadhna our inner elements get purified and become powerful
than these outer representatives start connecting themselves with
the inner ones making us wealthy by their powers. Chikitsak is the
main Pada of Chikitsa, if he is powerful then there is no question
of defeat in therapeutics. By the knowledge of these twenty four
elements we can make ourselves wealthy and also can benefit
the others including patients. The classics of Ayurveda say that in
order to become a complete physician, one should have a thorough
understanding of the concept of Purusha, along with its various
components. Acharya mentions various types of concepts regarding
Purusha like Eka Dhatvatmaka Purusha, Tri Dhatvatmaka Purusha, Shad
Dhatvatmaka Purusha, Chaturvimshati Dhatvatmaka Purusha. But
there are several areas where there is lack of clarity regarding how
this concept can be used in the clinical context.
Nowadays we are focusing mainly on Panchmahabhuta and
are neglecting others. If we know about the normal constitution
and function of these elements, we can be able to diagnose about
their imbalance and the balance can be achieved accordingly.
So the complete knowledge of all of these twenty four elements
than nothing in this universe will be left unknown, including
Chikitsa. Dharma, Artha, Kaam, and Moksha are said to be Purusharth
Chatushtaya. This review would help to bring better clarity into the
concept of Chaturvimshati Purusha described in Ayurveda Samhita
which would help in better diagnosis and management of diseases
according to Ayurveda principles.
Keywords: Chaturvimshati Purusha; Avyakta; Mahat; Ahankara;
Panchtanmatra; Panchmahabhuta; Ekadasha Indriya.
How to cite this article:
Sandeep Madhukar Lahange, Vikash Bhatnagar, Jyoti et al. Critical Review on Chaturvimshati Dhatvatmaka
Purusha with Special Reference to its Applied Aspect. Indian J Ancien Med Yog. 2019;12(2):37-44.
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
38
Introduction
Historically, the origin of Indian medicine can be
traced to Vedic period, basically Atharvaveda. It was
also very much in vogue during the Vedic period.
Its concepts and fundamentals had much impact
on the scholars and science at that time. Hence, one
may see similarity of some concepts of Ayurveda and
Darshana Shastra there are similarities, Ayurveda has
still retained its own originality. Darshana uses its
concepts for Moksha and Ayurveda for the welfare
of creatures, that is, (treatment). Modern medical
science has made tremendous advancements
which are commendable and useful. However,
there are certain limitations such as heavy cost of
specialized equipments, chemicals and shortage of
expert manpower. The diagnosis, clinical test and
treatment are prohibitively expensive and have
high risk of experiencing side effects. Hence there is
resurgence and increased dependency on old folk
medicine- alternate medicine in the society.
As Indians we are lucky to have Ayurveda as an
established system of medicine being practiced for
over 5000 years. This experience based medical
science needs to be understood in the terms of
modern evidence based science. The precious
Ayurveda practice if coupled with the advanced
technology would help both the patients and
the practitioners as well. A brief outline of the
thought is given bellow for your consideration.
Modern Medical Science has assimilated ef ciently
the tremendous advancements in sophisticated
technology and explosion of information which
helps in providing precise diagnosis and therapy
for relief of symptoms. However, there are serious
limitations in practicing these on long term basis as
invariably it results in a chain of serious side effects,
relief obtained is temporary in many a case, involve
fabulously high cost. This situation prompted
to evaluate the possibilities of using Ayurveda
science as a saviour or for seeking supportive
complimentary role.
Ayurveda is an Ancient Science with cosmic
philosophical concepts as a base, experience of
practice through keen observations for diagnosis
and treatment, experimentation, logical analysis
and all these are passed on for generations hence
is experienced based science with its own concepts
and methods of analysis. Modern medical science is
experimental based with physics and chemistry as
a base. It is therefore dif cult to translate Ayurveda
science to Modern medical science employing the
set conventional standard approach. Connotation
of Philosophy meaning search for knowledge
especially the Nature and meaning of existence
and Science meaning knowledge obtained by
experimental observations and testing of facts,
based on the concepts and technology prevailing at
that time point leads us to consider the following.
Facts based on the latest available technology and
information at that speci c time point, are open
to improvisation/change at a later date with the
advent of new ndings. Thus, scienti c evaluation
need not be the last word and feeling of wellbeing
can be the acceptable parameter.
According to Ayurveda, the human body is
made up of twenty-four Tatva and is not just a
conglomeration of vessels, nerves, and organs.
These are Avyakt, Mahat, Ahankara, Panchtanmatras,
ekadashaindriya and Panchmahabhutas. Acharya Charak
in Sharir Sthana has explained that by knowing
these elements there is nothing in this universe
left unknown including Chikitsa. Nowadays we
are focusing on Panchmahabhuta during Ayurveda
Chikitsa and neglecting the others. This is the
reason of all treasures in our therapeutics. If we
know about the normal constitution and function
of these elements we can be able to diagnose
about their imbalance and the balance can be
achieved accordingly. Ignorance of soul, the very
rst element, is just like ignorance of our mother
and wanting proper nutrition from outside. This
ignorance is the root cause of all diseases. Treating
Panchmahabhuta ignoring our soul is just like
wanting proper nourishment of plant by giving
water to leaves and ignoring its roots. Mahabhuta
are key elements which the whole universe is
formed of, but still they exist in there subtle form
as Shabd, Sparsh, Roop, Rasa and Gandh. Tanmatra,
Indriya, Mind and Soul are also of great importance
in management of any disease conditions [1].
God have blessed us with his all wealth in the
form of these elements by knowing about them
we can become as powerful as god. But due to
ignorance we are wasting this wealth, we are living
as we are here to ful ll our desires are wasting
us in achieving meaningless things. Tanmatra are
very important tools for diagnoses of diseases
and are also very helpful in treatment. Nowadays
Ultrasonography, Retinoscopy, Laser Therapy
etc. are a form of there practical applications. At
ancient times they were used both for diagnosis
and treatment purposes. Indriya, the power of
gods when used in proper ways can bliss us with
various powers of the god but when used for bodily
pleasures results in occurrence of various diseases.
Mind has given a great attention in modern era too,
all of us know about the psychosomatic diseases.
But the complete knowledge of mind is described
Sandeep Madhukar Lahange, Vikash Bhatnagar, Jyoti et al./ Critical Review on
Chaturvimshati Dhatvatmaka Purusha with Special Reference to its Applied Aspect
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
39
in our Yogdarshan. It has described the constitution,
the functions, its powers and ways to attain these
powers up to the ultimate level. The real or in-depth
knowledge of Atma or soul is described in a very
attractive manner in our Upnishada [2].
Indriya are also described here in a very attractive
way. Dharma, Artha, Kaam and Moksha are described
as Purusharth Chatushtaya. In our ancient times
we were used to live life according to disciplines
of Vedas. In Vedas practical applications of these
elements are described in a very interesting
manner. So, at that time there was no question
of their ignorance. But nowadays our life style is
totally different this is the reason that Ayurveda
is struggling eld today. If we do not attract
attention of people towards the importance of
these twenty-four elements then it is very dif cult
to bring Ayurveda at its actual grace [3]. By doing
study on these twenty-four I came to know that
there is nothing in this world extra then these
elements. All the powers of nature can be acquired
by knowing them completely. In present research
study I have studied the twenty-four elements of
our body with special reference to their clinical
utility in practical life. I have collected references of
their practical utility scattered in our scriptures and
Samhita and found that these Chaturvimsahti Tatva
are hiding all the secrets of universe within them.
If we know them entirely we can able to cure all the
physical and mental disorders very effectively [4].
Parmatma is the universal cell enriched with
Mahat, Ahankaara, Prithvi, Aapah, Teja, Vayu and
Akasha is known as Brahma, he is experienced as
knowledge and works. Almighty, pious, endless, he
is without any quality. It is named as Ishvar when he
controls the universe with his Maya or Prakriti. But
when he is controlled by Prakriti is called Jeev. The
absolute state or Brahm Bhava is attained when we
break the limits of Prakriti our goal is to represent
our Brahma Bhava and take control over nature.
Parmatma opens its secrets to the eligible persons
and that eligibility criterion is discrimination i.e.
feeling and living like a soul. The fruit of Atma Gyan
is that we are relieved from jealousy because if we
feel that we are present in all beings than we feels
happiness in the happiness of all [5].
Mahat tatva have two main types Vyashti and
Samashti where Vyashti is called Buddhi and Samashti
is called Mahat. By discrimination, true knowledge
[Pragya] comes to us this is called Mahat Tatva. It has
seven levels. By achieving this Ritambhara Pragya, at
rst we came to know that all knowledge is within
us, we have to go nowhere; a deep satisfaction
comes within us. Secondly all our problems get
vanished; no one or nothing can disturb us [either
external or internal], thirdly we achieve complete
knowledge and become omniscience or Sarvagya. At
fourth stage with the help of Vivek [discrimination]
all our duties ends up. At Fifth level we get freedom
of Chitta, we can now feel that all our problems are
vanished. At Sixth level Chitta understands that
only by desire it can cease into its cause. Finally
we sees that we are present in our real state, the
divine soul, we are not bounded by body or mind,
due to Agyan [Avidya] we felt the combination,
we are blessed, everything is enlightened by our
knowledge, we are the almighty, blessed, ever-
present soul [6,7].
By the practice of the different parts of Ashtang
Yoga the impurities being destroyed, knowledge
becomes effulgent up to discrimination. It is rst
necessary to obtain physical and mental control.
Then the realization will become steady in that
ideal [8]. The ideal being known, what remains is to
practice the method of reaching it [9]. These seven
levels of Ritambhara Pragya are representatives of
seven Loka of universe and have centres in our body
in the form of Chakra. These levels are the seven
stages of Jeeva and are present as Panch Koshaa
in our body. Kundalini Shakti which is known as
Beejsangyika, Paravakroopini, Pranava Sangyika or
Shabd Brahm is an energetic entity which is felt as
electricity, and is an omnipresent entity. Scientists
have named it as grand potential [10]. When it
gets awakened than then all the wealth of god is
in our hands. Chakras are the part of Vayavi Sharir
which is formed from the lines of powers. When
these lines cross each other they form the centres of
energy. These lines of powers are called the Naadi’
and these centres of energy are called chakra. The
places where some Naadi with lower level of energy
cross each other, ‘Small Chakra’ are formed and
similarly the places where the Naadi with higher
energy ow intersect each other ‘Main Chakra’ are
formed. The Chakra situated at upper level, works
at higher frequency and is responsible for higher
knowledge [11]. The Chakra or the centres are
the micro face of what is present in the physical
body. These are extremely Sookshm Kendra of Pran
and they are in contact with the universal levels.
Every Yog Saadhak has to ascend through these
chakras or energy levels in a same way as climbing
the stairs. These chakras hide in themselves the
secret of transformation of small Sthool Chetna
into large Sookshm Chetna. Each chakra has its own
speci c colour, Beejamantra, Divine Energy, Tatva,
Gyanendriya, Vayu, and Tanmatra. When Beeja Roopa
and Pranav Sangyika Kundalini awaken it unlock the
powers stored in chakras [12]. The Place of Buddhi
Sandeep Madhukar Lahange, Vikash Bhatnagar, Jyoti et al./ Critical Review on
Chaturvimshati Dhatvatmaka Purusha with Special Reference to its Applied Aspect
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
40
Tatva in our body is the Centres in the Grey matter of
brain and spinal cord. All the knowledge is present in
the form of Tanmatra in Various Chakra. Sahastradhar
Chakra can be compared with internal capsule and
reticular activating system of our brain. The various
nuclei in the grey matter of our brain and ganglia
in PNS and various sensory and motor centres in
our central nervous system are the place of Buddhi
Tatva in our body. These centres have storage of all
information that we achieve by various experiences
of this life and past life. The past life experiences
are stored in stored in Mooladhara Chakra and can be
helpful in the management of Karmaj Roga. Chakras
can be awakened by regular Japa and Panch Koshai
Sadhana. Pranayama is also very bene cial in there
awakening [13].
Upavasa is related with puri cation and balance
of several subtle centres called Upatyika which
are the boundation knots in Annamaya Kosha.
Out of these Upatyika, Indhika is responsible for
restlessness, and over consciousness and Dipika is
responsible for anger, dryness of skin which causes
skin diseases, epitaxis etc. Mochika represents over
sweating, diarrhoea and rhinitis while Pusha is
responsible for lust and Asita is responsible for the
birth of offspring having same sex as of parents. By
doing Upavas all these Upatyika get puri ed.
Ahamkara is the state of Feeling of separation
from others whose reason is Agynan (illiteracy)
which can be removed by discrimination. Vidya is
the one which helps us to get rid of this Ahankar.
By Granthi Bheda of and Bindu Yoga of Vigyana
Maya Kosha we can achieve freedom from Ahankara.
Ayurveda mention three types of Ahamkara like
Satvika, Rajas and Tamas Ahamkara. These three
strings combine in many ways to form the ropes of
existence. Tamas is passivity, inertia, heaviness, and
dullness of existence. Tamas has been described as
the cause of hunger, thirst, grief, fear, and confusion
while Rajas is the opposite; it is activity, excitement,
and passion. Rajas is the cause of lust, greed, and all
desires - good and bad. Often scholars of Ayurveda
will confuse the role of the Guna and believe that
Sattva is the good Guna, Rajas is an okay Guna, and
Tama is the bad Guna. Just as yin and yang are neither
good nor bad, there are no attributes of good or bad
inherent in the Guna. They are all part of Prakriti,
and the objective of Classical Yoga and Samkhya
practice is to become free of Prakriti completely -
free even from Satvika states of being. Sattva can
be harmful if you become attached to it and stop
striving for freedom. Tama can help release the
attachment to Sattva. Rajas can be good if you have
become too Tamasika. These three Guna combine the
way electrons, protons, and neutrons combine to
form all matter in our universe. However, the Guna
are more pervasive; not just our physical bodies,
not just the earth and everything on it, but all of our
thoughts, our personalities, our experiences, and
our desires are manifestations of the Guna at play.
Despite the numerous and complex ways in which
the Guna can combine, they are still unconscious.
Everything we see is “just the Guna acting on the
Guna,” and nothing more, according to Richard
Freeman. The three Guna actually ow in a cycle:
Sattva replaces Rajas, Rajas destroys Tama, and Tama
develops out of Sattva [14].
Panchmahabhuta arise from the unmanifested
state of consciousness. The development of embryo
also occurs with the help of Panchmahabhuta. Tridosha,
Deh Prakriti, Bhutagni all are Panchbhutatmaka.
Panchbhutagni digests the Panchbhoutik Ahara and
according to their qualities provides nutrition to
respective qualities of the Panchbhoutik structures
of body. For example Ahara of Parthiva Guna gives
nutrition to Parthivi Deh Guna and in the same way
provides nutrition to whole body. Yakrit is the place
of Bhutagni in our body. These Bhutagni are of great
importance in digestion. Therefore liver tonics are
used to treat the imbalanced Bhutagni of body.
According to Ayurveda Indriya are also Panchbhoutik
so if Mahabhoota are present in their proper state,
Indriya are able to perceive their senses properly
and if there is some imbalance then there power get
diminished [15]. This condition can be treated by
using the respective Mahabhuta as per requirement.
Use of Dravya of similar constitution in the
decreased one in body and opposite constitution in
increased one is our line of treatment. For example
Shwasa Roga is mainly due to the imbalance of Agni
and also there is Pran Vayu disturbance therefore
Agni Pradhan drugs such as Trikatu, Chitrak and
Vatanulomaka drugs are used to cure this imbalance.
Acharya Charak described that there are six season
while elaborating the concept of Ritucharya. In
each season there is predominance of particular
Mahabhuta and deviation of a particular one has been
explained along with suggested Ritucharya. Our
body is also Panchboutik so external environment
also affects us. Ritucharya helps us to maintain
healthy lifestyle in all seasons. Some speci c drugs
are sowed, taken and prepared at some particular
time, because at that time the Mahabhuta are present
in some speci c states. There is also description of
aggravation of particular Dosha at particular part of
time in a day. So we must know about the external
environment which is deeply affecting us daily
as well as seasonally. All the Mahabhootas are of
Trigunatmaka constitution so to keep in mind that
Rajoguni and Tamoguni both foods leads to our
Sandeep Madhukar Lahange, Vikash Bhatnagar, Jyoti et al./ Critical Review on
Chaturvimshati Dhatvatmaka Purusha with Special Reference to its Applied Aspect
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
41
aggravation of Sharir and Manas Dosha, we must
use Satvika foods and habits to keep ourselves
healthy [16].
Discussion [17]
Atmagyan is the supreme knowledge, after
getting which nothing is left unknown. All the other
elements are material including mind and they are
not self luminous. They are enlightened by the light
of soul which is only self luminous entity. Every one
of us is unmanifested soul the main goal of our life
is to manifest our Brahm Bhava and take the whole
nature from Mahabhuta to Mahat under our control.
This can be attained by application of Ashtang
Yoga of Patanjali, Panchkoshi Saadhna of Gayatri,
Pranayama of Hathyoga. But these are the only tools
they are not to be confused with our goal. Sahaj Yoga
of Kabir that is living an Adarshnishth and Kartavya
Purna life is easiest way to attain the absolute and
is available for all. The complete knowledge of all
Tatva opens the way of holistic management of our
life and also gives us knowledge about various
types of treatments that were used by our saints
but in present era due to ignorance we are not
using in practice this is the main reason that our
Ayurveda in present era is still struggling. Dharma,
Arth, kaam and Moksh are described as Purusharth
Chatushtaya. If all of us from Ayurveda clinicians,
scholars, move the patient’s path for attaining these
four Purusharth then all our problems will get rid
of automatically. If we start leading life according
to our Vedas then there is no question of getting
diseased. Para Pasyanti Vani is the Vedas they are not
literature but the endless knowledge of god present
in unlimited sky in the form of Para Vak everywhere
and at all time. Atma is present by discrimination;
true knowledge (Pragya) comes to us. This is called
Mahat Tatva. It has seven levels by achieving this
Ritambhara Pragya we gains a deep satisfaction
that everything is within us. These seven levels of
Ritambhara Pragya are representatives of seven Loka
of universe and have centres in our body as Chakras.
These levels are the seven stages of jeeva and are
present as Panch koshas in our body. Out of all types
of Saadhna of awakening the chakras, the Panchkoshi
Saadhna of Gayatri Saadhana is the safest and easiest
method. Chakras when awakened join our Vyastigata
Mahat to Samashti Gata Mahat, thereby opening the
door of worldly wealth to ourselves in the form
of powers, prosperity, and knowledge which can
easily be attained by Granthi Bhed Saadhana under
the Vigyanmaya Kosha. By doing Naad Saadhna of
awakening the chakras under Anandmaya Kosh
we can set our frequency with Para and Pashyanti
Vak of the universe and can be able to achieve the
in depth knowledge of the situation of all beings
including the patients and also there cures. Various
Upatyikas (the limitations knots present at the level
of Annamaya Kosha) which are responsible for many
diseases like Asita for producing the off spring’s
of same sex as of parents can be opened by Upvas
Chikitsa. Ten types of Pranas present in our body
at the level of Pranmaya Kosh are responsible for
ailments, if present in their silent state. Like Kurma
Pran when present in its inactive state is responsible
for impotency in males and infertility in females.
These can be energised by inclusion of pranayama,
bandh and mudras in the life of patients. By doing
Saadhna of Vigyanmaya Kosh one can achieve
discrimination. Binduyoga Saadhna removes our ego
which helps us in various psychological conditions.
After attaining the Turiya Awastha there is nothing
left to be achieved in this universe it is the seventh
stage of Pragya, Sahastrardala Kamal is opened at
this stage, all the knowledge, wealth and powers
are within our hands and we are equal to almighty
at this state. Chakras can also be opened by other
techniques; it is the choice and convenience of
devotee to choose its path. Ahankaara is feeling of
separation is Ahamkaara, whose reason is Agyan.
It can be removed by discrimination. Vidya is the
one which gets rids us of this Ahankara. By Granthi
Bheda of Vigyan Maya Kosh and Bindu Yoga of
Vigyanmaya Kosh we can achieve freedom from
Ahankaara. Previously we have discussed that
discrimination and controlled mind can remove
this Avidya which is the main cause of Ahankaara.
Ayurveda can be combined with Gandharva Veda to
get the better results in various disorders like rag
Bhairavi is indicated in Kapha vitiation, Aassavari in
Raktshuddhi, Bhairavi in asthma and typhoid, Hindole
in Medavriddhi and hepatosplenomegaly, Puriya in
Anidra. Mantra is the divine powers are Mantratmak,
Parmatma is Mantratma. In Mantras the words
are arranged in such a sequence that the energy
produced by their chanting awakens the respective
powers in our body. These powers are present
in our body in seed form, especially in chakras,
and also in Upatyikas. Ashwini kumara in Bhaishjya
Tantra has described four types of therapies namely
Jaloukash, Vanoukash, Pavanoukash and Shabdika.
Here Shabdika is nothing but Mantroccharan and
Rythmatik singing. Charaka has described about
Vishnu Sahastra Naam in Sannipataj Jwara, and
Shivstuti in Kushtha Chikitsa. They give same result
on body as medicinal drugs. In Kundalini Jagran
both Mantraradhan and Nadanusandhan is applied
in combination. The power of mantra is hidden
in Vakshakti. Kundalini Shakti which is known as
Sandeep Madhukar Lahange, Vikash Bhatnagar, Jyoti et al./ Critical Review on
Chaturvimshati Dhatvatmaka Purusha with Special Reference to its Applied Aspect
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
42
Beejsangyika, Paravakroopini, Pranava Sangyika or
Shabd Brahm is an energetic entity which is felt as
electricity and omnipresent entity [18]. Scientists
have named it as grand potential. When it gets
awakened than then all the wealth of god is in our
hands. Kundalini is present in the form of Pranav,
or Para Vak. It is ubiquitous energy, present in the
form of electricity and is named as Shabd Brahm Om.
Kundalini blesses us with both wealth and Moksh.
There is a deep relation between Kala Kundalini and
Nad. When waves from Mooladhara after reaching
Bhrumadhya are experienced as divine sounds, it is
the indication that our Kundalini is awakened. The
king of Indriya is Mana. By Nad yoga our Mana gets
absorbed in absolute. If we start listening Anahat
Nad in our brain this indicates about our success
in Nadyoga. By Nadayoga we can get the knowledge
about the internal organs either they are healthy or
unhealthy. Nad Yog has their effect at both body and
mind these can be used in different combination
cures diseases same as drugs. The ultrasonic sounds
noted by ultra sonographs are used in diagnosing
various diseases and in many therapeutic
procedures. Musical therapy for various diseases
of lungs, heart, anidra, various brain disorders, and
also for health enhancement is also a practical aspect
of Shabd Tanmaatra. Retinoscopies, Autoscopy,
Ophthalmoscope, Laser therapy, Laparoscopy,
Chromopathy are the practical aspects of Roop
Tanmaatra used nowadays. The color meditation
or color breathing of the different parts of visible
light removes the various disorders of our body.
Colour therapy is also used in Shatchakra Vedhana.
Brahm is Rasa Swaroop and this Rasa is such precious
that after experiencing it all pleasures seem to be
useless. Indriya are by nature Bahirmukhi but after
experiencing the truth if efforts are made to make
them Antarmukhi. We can achieve their Atindriya
powers like supernatural hearing, vision etc and at
last the nectar of this universe the Brahm. These can
be gained by our journey through Devyan Marga i.e.
through Sushumna towards Brahma Randhra [19].
Gayatri Mantra Japa is very helpful in making
their drives internally. Suryopasana is said to be
bene cial to make victory over Indriya. They
become so powerful that there is no need to take
external food. The Indriya become able to take
food from environment. Suryopasana and various
yogic practices of Tanmaatra Saadhana enhance
our capabilities to perceive Para, Pashyanti,
Madhyamavani, Atindriya Roop, Sparsh and
Gandha. Doing Samyam on Suyra we get universal
knowledge. By Gayatri Upasana all the chakra
from Mooladhara to Brahmrandhra gets opened. By
doing Suryopasana our body is able to utilize their
energies to make ourselves powerful and to treat
other people. There is provision of Mudra, Bandha,
Pranayama, and Asana for the awakening of these
Chakras. Chakras can be awakened by regular Japa
and Panchkoshi Saadhana. Yagya is related to Gandha
yoga. The Sukshma powers of some dravyas are
gained with the help of Yagya. The Sthoola Dravya
gets burnt but its Sukshma power enhances the
vital force of the related environment or human
beings. Gandha Saadhana also enhances our future
recognition power. Yagya is able to increase the life
of person even in the mouth of death Indriya are
energy powers of Rahm, they are representatives of
Ekadash Rudra of the universe. Indriya are Bhoutika
according to Ayurveda and are tools of Atma for
Vishaya Grahan. They are Atindriya and are part
of Vigyanmaya and Manomaya Kosha and also of
Sukshma Sharira [20]. There uncontrolled drives
of these Indriya leads to diseases or even death
of an individual as Asatmyendriarth Samyoga is
said to be one among the root causes of diseases.
Panchmahabhuta arises from the unmanifested state
of consciousness. Tridosha, Dehprakruti, Dhutagnis all
are Panchbhoutatmaka. Indriya are also Panchbhoutik.
therefore if Mahabhoota are present in their proper
states Indriya are able to perceive their senses and if
there is some imbalance then there power become
diminished, this condition can be treated by using
the respective Mahabhoota as per requirement.
Acharya Charaka also described that there are six
seasons and each season there is predominance of
particular Mahabhoota and deviation of a particular
one. So the accordingly Ritucharya is suggested for
healthy lifestyle. Our body is also Panchboutik so
external environment also affects on us. Ritucharya
helps us to be healthy in all seasons. Ultimately all
the Mahabhoota are of Trigunatmaka constitution.
So we must use Satvika foods and habits to keep
ourselves healthy. In ancient times our sages were
used to do Yagya for removal of diseases as well as
to ful ll their desires. In present study we came to
know that divine powers are present in this universe
and there seed is also within us. Divine powers are
capable of taking energies from the environment
directly [21]. By Yagya our environment becomes
rich with the Shabd Tanmaatra of Mantra, Rasa and
Gandha Tanmaatra of Dravya and Roop Tanmaatra of
Agni. It is described in our scriptures that god get
pleased by doing Yagya and provides us his wealth
and health. The fact behind this description is that
by doing Yagya the divine energies i.e. Ashta Vasu
representative of material powers(Akaash, Vayu,
Agni, Jala, Prithvi etc) Ekadash Rudra (representative
of Ekadash Indriya), twelve Aditya (representatives
of twelve months)and Prajapati become powerful
Sandeep Madhukar Lahange, Vikash Bhatnagar, Jyoti et al./ Critical Review on
Chaturvimshati Dhatvatmaka Purusha with Special Reference to its Applied Aspect
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
43
and by their powers there seeds present inside
our bodies get nourishment. Yagya also Puri es
our environment since various antimicrobial
Dravya are used during Yagya Karma. When by
various Yogsadhna(meditation), Yagya Karma our
inner elements get puri ed and become powerful
than these outer representatives starts connecting
themselves with the inner ones making us wealthy
by their powers [22].
Conclusion
Conclusion is the extracts squeezed out from the
whole work. After scrutinizing the study regarding.
Connotation of Philosophy meaning search for
knowledge especially the Nature and meaning of
existence and Science meaning knowledge obtained
by experimental observations and testing of facts,
based on the concepts and technology prevailing
at that time point leads us to consider the all these
24 Tatva (components) of Chturvishanti Dhatu Purush
mutually as well as independently while treating
physical and psychological disorders. So to sustain
the healthy status of our body every individual
have to maintain proper balance of all these
Chturvishanti Tatva. In present era new ndings in
Nanotechnology and Stem cells, indicating totally
changed characters and behavior of the material
at Nano size and multiplication of the neuronal
stem cells in brain, are the eye openers. In such a
situation, it would be most appropriate to utilize
ancient treasure of wisdom of Ayurveda with stable
concepts of Chaturvishanti Purush, as a base, design
and conduct experiments, employing advanced
technology to create research which would help
to understand its utility and the mechanism of
Ayurveda therapy in contemporary perspective.
References
1. Charaka Samhita with “Ayurvedeepika”
Commentary by Chakrapanidutta, Edi. By Vd.
Acharya, Chaukhambha Samskrit Sansthana,
Varanasi, 2004.
2. Pandit Shri Raam Sharma Acharya Vedant Darshan,
First Edition 2010, Yug Nirman Yojna Vistar Trust,
Gayatri Tapobhumi, Mathra.
3. Sushruta Samhita With “Nibandha Samgraha”,
Commentary Of Shri Dalhanacharya And
“Nyayachandrika Panjika” Of Shri Gayadasacharya
On Nidanasthana, Chaukhambha Orientalia,
Varanasi, 2005.
4. Charaka Samhita with “Vidyotini” Hindi
Commentary By Pt. Kashinath Shastry And
Dr. Gorakhnath Chaturvedi, Part 1 And 2,
Chaukhambha Bharati Academy, 1996.
5. Brahmvarchas, Yagya Chikitsa, Revised Edition
2014, Shri Vedmata Gayatri Trust, Shantikunj,
Haridwar [Uttarakhand].
6. Pandit Shri Raam Sharma Acharya Chamatkari
Visheshtaon Se Bhara Manviya Mastishk, Revised
Edition-2013, Akhand Jyoti Sansthan Mathura.
7. Pandit Shri Raam Sharma Acharya Chetan, Achetan
And Superchetan Mana, Revised Edition-2013,
Akhand Jyoti Sansthan Mathura.
8. Kumar Dr. K.V. Dilip, Clinical Yoga & Ayurveda,
First Edition 2011, Chaukhamba Sanskrit
Pratishthan, Dehli.
9. Basavraddi, Dr, Ishvar. V., Nadi Tantra Evam
Pran, Kendriya Yoga Evam Prakritik Chikitsa
Anusandhan Parishad, 61-65, Institutional Area,
Janakpuri, New Dehli-110058.
10. Pandit Shri Raam Sharma Acharya, Savitri
Kundalini Tantra, Revised Edition-2013, Akhand
Jyoti Sansthan Mathura.
11. Pandit Shri Raam Sharma Acharya, 108 Upnishad
[Gyan Khand] Revised Edition 2015, Yug Nirman
Yojna Vistar Trust, Gayatri Tapobhumi, Mathura.
12. Pandit Shri Raam Sharma Acharya Pran Shakti Ek
Divya Vibhuti Second Edition 1998, Akhand Jyoti
Sansthan Mathura.
13. Charaka Samhita Text with English Translation and
Critical Exposition Based on Cakrapani, Datta’s
Ayurveda Dipika) By: R.K. Sharma & Bhagwan
Dash, Chowkambha Sanskrita Series Office, and
Varanasi. Edi. 1
st
2001.
14. Pandit Shri Raam Sharma Acharya Vedant Darshan,
First Edition 2010, Yug Nirman Yojna Vistar Trust,
Gayatri Tapobhumi, Mathra.
15. Sushruta Samhita With “Nibandha Samgraha”,
Commentary Of Shri Dalhanacharya And
“Nyayachandrika Panjika” Of Shri Gayadasacharya
On Nidanasthana, Chaukhambha Orientalia,
Varanasi, 2005.
16. Charaka Samhita With “Vidyotini” Hindi
Commentary By Pt. Kashinath Shastry And
Dr. Gorakhnath Chaturvedi, Part 1 And 2,
Chaukhambha Bharati Academy, 1996.
17. The Power of Your Subconscious Mind By
Joseph Murphy, Published by Tarcher Perigee
Aug 26, 2008 | 320 Pages.
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Nad Brahm, Ii Edition 1998, Akhand Jyoti Sansthan
Mathura.
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Adhyatm Ek Dusre K Poorak, Second Edition1998,
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20. Pandit Shri Raam Sharma Acharya, Prasupti Se
Sandeep Madhukar Lahange, Vikash Bhatnagar, Jyoti et al./ Critical Review on
Chaturvimshati Dhatvatmaka Purusha with Special Reference to its Applied Aspect
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
44
Jagriti Ki or, Revised Edition-2012, Akhand Jyoti
Sansthan Mathura.
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Sandeep Madhukar Lahange, Vikash Bhatnagar, Jyoti et al./ Critical Review on
Chaturvimshati Dhatvatmaka Purusha with Special Reference to its Applied Aspect
© Red Flower Publication Pvt. Ltd.
Original Article Indian Journal of Ancient Medicine and Yoga
Volume 12 Number 2, April - June 2019
DOI: https://dx.doi.org/10.21088/ijamy.0974.6986.12219.2
Role of Nimba Taila in the Management of Otomycosis
Savita S. Angadi
Author Affiliation: Professor and Head,
Dept of Shalakyatantra, KAHER's Shri B.M.K
Ayurved Mahavidyalaya, Belagavi, Karnataka
590005, India.
Corresponding Author: Savita S. Angadi,
Professor and Head, Dept of Shalakyatantra,
KAHER's Shri B.M.K Ayurved Mahavidyalaya,
Belagavi, Karnataka 590005, India.
E-mail: savita.angadi@yahoo.com
Received on 06.05.2019; Accepted on
05.06.2019
Abstract
Karnasrava is one among the 28 types of karnagata rogas explained
by Acharya Sushruta. It is characterized by discharge from the ear
and occurs mainly due to Avarana of Vata dosha. In contemporary
science, this condition can be correlated with Otomycosis, popularly
known as Swimmer`s ear, is one of the cause of painful discharge
per ear. It is an infection of the external auditory canal of the ear
caused by a fungal infection. And the line of treatment includes
aural toilet by suctioning and removal of debris; anti-fungal and
anti-inflammatory ear drops. But none of these drugs are free from
adverse effects like local irritation, hypersensitivity, resistance to the
drug, etc. Thus the management has its own merits and demerits
with limitations. Hence, to overcome from this problem there is
a kriyakalpa (topical treatment) explained in Ayurveda, known
as Karnapurana (instillation of medicated oil in external auditory
canal) which is cost effective, safe and easy to perform. This paper
highlights the otomycosis & its management with Nimba taila.
Keywords: Nimba taila, Otomycosis, Karnasrava, Karnapurana.
How to cite this article:
Savita S. Angadi. Role of Nimba Taila in the Management of Otomycosis. Indian J Ancien Med Yog. 2019;12(2):45-46.
Introduction
Otomycosis is one of the burning problems
encountered in ENT practice. And its prevalence
has been quoted to range from 9% to 27.2% among
patients who present with signs and symptoms
of otitis externa and up to 30% in patients with
discharging ears [1]. The common risk factors for
otomycosis are poor hygiene conditions, hot and
humid atmospheres, prolonged use of antibiotics
and steroid ear drops, minor trauma, in ammation
or physical injury and swimming in polluted water
etc. In this condition the most common complaints
are itching, pain, discharge, blockage, hearing loss
and tinnitus. The management includes aural toilet
by suctioning and removal of debris; anti-fungal,
anti-bacterial and anti-in ammatory ear drops [2].
But these drugs are having side effects like burning
sensation, stinging sensation, local irritation etc. The
treatment of this particular disease has never been
satisfactory and therefore, a number of treatments
were advised to relive this condition.
Although this condition is not life threatening, it
can be a frustrating condition for both the patient as
well doctor due to the need for a long-term therapy,
regular follow-up and tendency for recurrence [3].
In Ayurvedic classics it can be considered as
Karnasrava and has a number of medicines to
manage this problem. Karnasrava is one among the
28 types of karnagata rogas explained by Acharya
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
46
Sushruta [4]. It is characterized by discharge from
the ear and occurs mainly due to Avarana of Vata
dosha. The management of Karnasrava includes
Sirovirechana, Karna dhupana, Karna Purana, Karna
Pramarjana and Dhavana/Prakshalana.
Despite important advances in maintaining the
health, daily hygienic routine, modern civilization
and sophistication, the man become unable to
maintain the ear hygiene which results in one of the
main consequences of ear problems i.e. itchy ears
and ear discharge. It is strongly associated with the
life quality of individuals. In Ayurveda classics we
get a drug which is having immense therapeutic
values to get rid from this problem i.e. Nimba taila.
Nimba taila has been used since ancient days as a
traditional remedy for ear problems. Nimba (Neem)
is having the properties like Tikta, Kashaya rasa,
Laghu, Ruksha guna, Sheeta veerya, Katu vipaka and
Kapha-Pittahara, Grahi action [5].
Discussion
Mode of action of Nimba taila
Karnasrava, occurs because of vitiation of tridosha.
Pitta results in melting of Kapha dosha inturns
leads to srava and because of vitiated vata pain is
produced. Acharya Charaka postulates that the
treatment of Karnasrava should be done as per the
chikitsa sutra applied in the management of Vrana
(wound) [6]. Nimba taila used for Karnapurana,
by virtue of its Tikta, Kashaya rasa will encounter
Pittadosha and Kapha Dosha. Laghu, Ruksha guna,
Kashaya and Tikta Rasa, induces cleanness, dryness,
and keenness. Tikta Rasa contains Shodhana property
which can help to open channels and clean the
wound, ultimately leads healing process. Ruksha
Guna is having Shoshana Shakti helps in absorption
of discharge present in external auditory canal
and paci es the Kapha Dosha. Laghu guna having
Lekhana and Ropana properties which can help in
faster recovery of the condition. Snigdha, Sukshma,
Vyavayi, Vikasi and Tikshna property of Taila,
penetrates the twak and paci es the Vata and
Kapha dosha. As it has antimicrobial, antifungal
and antiviral actions and useful in sores, measles,
smallpox, head scald and cutaneous affections.
It has astringent, antiseptic and emollient properties,
useful in skin affections. Nimbedine, another
component of Neem oil, shows anti-in ammatory
activity and also possesses antibacterial acclivity [7].
Thus all these properties it will help to remove ear
debris, fungal mass, discharge, and reduces itching.
Hence use of Nimba Taila is very good choice
of treatment.
Conclusion
As Nimba taila is having antimicrobial, antifungal
and antiviral actions and as well it is safe, economic
& serves as a fast acting drug in karnasrava & also
meets the need of present day.
References
1. International Journal of Microbiology. Volume
2014, Article ID 636493, http://dx.doi.
org/10.1155/2014/636493).
2. Dhingra PL, Shruti Dhingra- Disease of Ear Nose &
Throat Head and Neck Surgery 6
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Edition, Elsevier;
New Delhi; 2014.p.52.
3. Barati B, Okhovvat sar, Goljanian A, Omrani
MR. Otomycosis in central Iran: a clinical and
mycological study. Iran Red Crescent Med J.
2011;13(12):873-76.
4. Sushruta, Sushruta Samhita, Uttaratantra, edited
with Ayurveda tatwa sandipika hindi commentary
by Kaviraj Ambikadutta Shastri, Karnaroga
adhyaya, Chaukambha Sanskrit Sansthan; 2001.
5. Sharma PV. Dravyaguna V ijnana Vol 2. Reprint ed.
Varanasi (India): Chaukambha Sanskrit Sansthan;
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6. Agnivesh, Charak Samhita, Hindi commentary by
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214 shloka, Chaukambha Sanskrit Sansthan; 2011.
7. https://herbsandayurveda.wordpress.com/tag/
nimba/ cited on 01/05/2019.
Savita S. Angadi / Role of Nimba Taila in the Management of Otomycosis
© Red Flower Publication Pvt. Ltd.
Original Article Indian Journal of Ancient Medicine and Yoga
Volume 12 Number 2, April - June 2019
DOI: https://dx.doi.org/10.21088/ijamy.0974.6986.12219.3
Bakuchi: A potent herbal drug
Ramita Maharjan
1
, Prabhat Kumar Srivastava
2
, Priyanka Soni
3
, Vinamra Sharma
4
, Mahesh
Kumar Mainali
5
, Prema N. Mysore
6
Author Affiliation: 1PG Scholar, 2Associate
Professor, 3Assistant Professor, Department of
Dravyaguna, 4Associate Professor, Department
of Rasashastra and Bhaisajyakalpana, Patanjali
Bharatiya Ayurvigyan evam Anusandhan
Sansthan, Haridwar, Uttarakhand 249405,
India. 5H.O.D., Patanjali Yoga Literary
Research Department, Patanjali Yogpeeth,
Haridwar, Uttarakhand, India, 6Director,
Rishipath Healthcare, Research and Publication
International Pvt. Ltd., Bangalore, Karnataka
560078, India.
Corresponding Author: Prema N. Mysore,
Director, Rishipath Healthcare, Research and
Publication International Pvt. Ltd., Bangalore,
Karnataka 560078, India.
E-mail: ramitama@gmail.com
Received on 15.04.2019; Accepted on 06.06.2019
Abstract
The plant Bakuchi Psoralea Corylifolia L. is a very important drug
mentioned in Ayurvedic, Korean and Chinese system of Medicine.
The leaves, seeds, root and seed oil can be used for various ailments.
The major compounds isolated from this plant are glycosides,
phenols, monoterpenoids, coumarins and flavonoids which are
mostly present in the seeds. The seeds and the leaves of this plant,
possess a potent anti-oxidant, anti-bacterial and anti-fungal activity.
It can be used in cancer, skin diseases, psoriasis, diabetes etc. It can
also be used as an Estrogen receptor against and also be used for
spermatogenesis. Psoralen one of the active constituent is increased
in stress condition and can be used as a biomarker for plant stress
in the plant Bakuchi. The plant also has radio resistant properties.
It can be used as an antiviral and antiprotozoal agent in fish.
Keywords: Bakuchi; Psoralea Corylifolia; Psoralen.
How to cite this article:
Maharjan R, Srivastava PK, Soni P, Sharma V, Mainali MK, Mysore PN. Bakuchi: A potent herbal drug. Indian J Ancien Med
Yog. 2019;12(2):47-52.
Introduction
Bakuchi botanically identi ed as
Cullen corylifolium (L.) Medik. with the basionym
Psoralea corylifolia L. belongs to the family
fabaceae [1]. Its medicinal usage is reported
in Indian pharmaceutical codex, the Chinese,
British and the American pharmacopoeias and in
different traditional system of medicines such as
Ayurveda, Unani and Siddha [2]. The plant has
been used in various conditions like skin diseases
like leucoderma, cardiac and vascular diseases,
kidney diseses like nephritis, osteoporosis and
cancer [3]. The plant extracts have been reported to
possess antibacterial, antitumor, antioxidant, anti-
in ammatory, antifungal and immunomodulatory
activity [4]. The major identi ed compounds of this
plant belong to the group coumarins, avonoids,
and meroterpenes [5]. The major active compounds
have been mostly isolated from the seeds [6].
Description [7]
Erect annual herb with unifoliolate alternate leaf.
The In orescence is a peduncled raceme, The fruit
is ovoid, glabrous, black, pitted and mucronate.
Traditional uses
It is used in Korean Traditional medicine for male
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
48 Ramita Maharjan, Prabhat Kumar Srivastava, Priyanka Soni / Bakuchi: A potent herbal drug
infertility and sexual dysfunction [8]. It is also used
in chinese traditional medicine that is used as tonic,
aphrodisiac and as a remedy for for bone fracture,
osteomalacia and osteoporosis [9, 10].
Classification [11]
Kingdom: Plantae
Class: Equisetopsida C. Agardh
Subclass: Magnoliidae Novak ex Takht.
Superorder: Rosanae Takht.
Order: Fabales Bromhead
Family: Fabaceae Lindl.
Genus: Cullen Medik.
Phytochemicals
The fruit constitutes psoralenoside,
isopsoralenoside, corylinin, isopsoralen, psoralen,
sophoracoumestan A, neobavaiso avone,
methylcorylifol A, isoprenylcorylifol A,
isoprenylneobavaiso avone, isobavachromene,
psoralidin, neobavaiso avone, corylifol A,
bakuchiol, coumestan, sophoracoumestan
A, dihydroxybakuchiol, bisbakuchiol C,
geranyliso avone and corylifols [12-20].
The chemical composition of the leaves of the
plant are isopsoralen, psoralen, isobavachalcone,
bavachin, corylifol A and neobavaiso avone,
bakuchiol [21].
Uses:
In Ayurveda
In Ayurveda, it can be used for constipation,
asthma, skin diseases, bleeding disorders, diabetes,
fever and helminthiasis [22].
In cancer
Psoralen and isopsoralen have shown good
anticancerous effect invitro in multi drug resistance
cancer cells. The seed extract is also useful in ascitic
tumour. The mode of action seems to be inhibition of
the proliferation of cancer cells, stimulate the human
immune system and activation of the antibody
complement-mediated cytotoxicity [23-24].
In Skin diseases
Isopsoralen obtained from the fruit can be used
in ultaviolet light therapy treatment like psoralen
and ultraviolet A for various psoriasis like lesion
[25]. Similarly it can be used in inhibition of the
growth of papilloma, soft tissue brosarcomas and
psoriasis [26-27].
In Diabetes
It can be used for the treatment of Type-II
Diabetes mellitus in case of insulin resistance [28].
Antibacterial and Antifungal activity
The seed and root extract has potent antibacterial
and antifungal activity. It has greater activity towards
bacterias like Staphylococcus aureus and S. epidermidis.
It has activity against fungus like Trichophyton
rubrum, Trichophyton mentagrophytes, Epidermophyton
occosum and Microsporum gypseum, Alternari
brassicae, Aspergillus niger, Fusarium oxysporum and
Rhizoctonia cerealis. The phytochemicals responsible
for this action may be Psoralidin, bakuchicin,
psoralin, prenyl avonoid and angelicin has
signi cant antibacterial activity [29-33].
Antioxidant activity
The phyto constituents like Psoralen, Psoralidin,
bakuchiol, corylifolin, corylin, isopsoralen,
Bakuchiol and psoralen present has a good
antioxidant activity in decreasing order [34-37].
Reproductive function
It promotes spermatogenesis via CREM
activation. Hence can be used in conditions like
decreased sperm counts [38-39]. The bakuchiol
and bavachin can also be used as an alternative to
estrogen replacement therapy (ERT) [40-42].
Other activities
Bakuchi can be used to inhibit LPS-induced
Nitric Oxide production, inhibit superoxide anion
and fMLP/CB-induced elastase. It can also be
used to inhibit CYP3A4 activity in vitro without
cytotoxicity, hypoxia-inducible factor-1 (HIF-1) in
AGS human gastric cancer cells, inhibit DGAT1/2,
HIF-1 and NF-κB [43- 48].
Bioavalibility
The bioavailability of bakuchicin in mouse
plasma was 58.3% at 5 mg/kg oral administration
in mouse [49]. In the oral intake, for the metabolism
and pharmacological effects of the extracts of
this plant, the role of intestinal bacteria plays an
important role [50].
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
49Ramita Maharjan, Prabhat Kumar Srivastava, Priyanka Soni / Bakuchi: A potent herbal drug
Invitro studies
The calluses grown under stress as continuous
illumination and seeds exposed to higher gamma
doses possessed higher iso avones production
and antioxidant activity [51]. Increased psoralen
production can be used as a stress biomarker
in the plant. It can be increased by increasing
variable doses of gamma rays as a stress factor. The
production of invitro psoralen can be increased by
use of jasmonic acid as an elicitor [52-54].
The seeds of this plant are also radio resistive. The
mild doses of gamma irradiation is an important
abiotic-elicitor for enhancing the oil content and
phyto constituents in the plant [55-55].
The invitro regeneration of the plant can be done
through enriched cotton moistened-liquid and
solid culture systems [56].
Novel technology use
Ultra high pressure liquid chromatography
tandem mass spectrometry method can be used
for establising simultaneous quanti cation of
the components, neobavaiso avone, bavachin,
isobavachalcone, bavachinin and corylifol A in rats
plasma [57].
High-speed counter-current chromatography
(HSCCC) can be used to separate out the active
components in the plant with maximum purity.
The components that were separated are psoralen,
isopsoralen, psoralidin, corylifol A, bavachinin in a
single run [58-59].
Use in aquaculture
Bavachin can be a promising agent to treat
SVCV (spring viraemia of carp virus) infection
in aquaculture company [60]. Psoralidin can
be used against the parasite (Ichthyophthirius
multi liis) residing on the external surface of the
sh that is causing a signi cant loss to aquaculture
industry [61].
Conclusions and Recommendations
Hence, Bakuchi is a very important plant that is
used in various system of medicine. The seeds are
used for vitiligo for repigmentation in Ayurveda.
The active component Psoralen has also been
isolated from seeds that is used for PUVA (Psoralen
+ Ultraviolet A) therapy for pigmentation in
leucoderma. Various active phytochemicals like
courmarins, phenols, avonoids etc. are responsible
for treating diseases like cancer, skin diseases,
diabetes etc. It can be used in person suffering from
low sperm count and uterine disorders. It can be
used as a potent anti-in ammatory agent. It is also
radio resistant. So, it can be a new paradigm for
research for those diseases that are caused due to
radiations. It should be used cautiously as it may
cause drug–dietary supplement interaction.
Hence the components present in this plant might
serve as a potent lead compound for developing
novel agents in the years to come.
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Original Article Indian Journal of Ancient Medicine and Yoga
Volume 12 Number 2, April - June 2019
DOI: https://dx.doi.org/10.21088/ijamy.0974.6986.12219.4
Botanical Identity of Classical Drugs Asana and Bijaka
H.S. Mishra
1
, Panda P.K.
2
, Tewari R.K.
3
, Jain Akhalesh
4
, Awasthi D
5
Author Affiliation: 1Lecturer, 3Principal,
4&5MD Scholar, L.H. State P.G. Ayurveda
College, Pilibhit, Uttar Pradesh 262001, India.
2Professor & Head, P.G. Department of Rog
Nidan, Government Ayurvedic College and
Hospital, Balangir, Odisha 767001, India.
Corresponding Author: H.S. Mishra,
Lecturer, P.G. Department of Dravyaguna
L.H.State P.G. Ayurveda College, Pilibhit,
Uttar Pradesh 262001, India.
E-mail: drhsmishra@gmail.com
Received on 06.05.2019; Accepted on
05.06.2019
Abstract
Controversial and unidentified drugs are burning issues in
Ayurveda. Due to in-appropriation of synonyms in nighantu
classics, issue still remains a big challenge for the scholars of
Ayurveda. Asan and Bijaka are considered to be synonymous by a
large section of scholars of Ayurveda and Pterocarpus marsupium
Roxb. (Fabaceae) has been considered to be official source for classical
drugs Asan and Bijaka. Bijaka is popularly known as Vijayasal in
many parts of country. In forested area of Kheri district of Uttar
Pradesh, two entirely different plants are available and used by the
names of Asana (Terminalia alata Heyne ex. Roth, Combretaceae) and
Vijayasal (Pterocarpus marsupium Roxb.). Present paper is an attempt
to address the controversy regarding botanical source of these two
classical drugs.
Keywords: Local Health Traditions; Ayurveda; Terminalia alata
Heyne ex. Roth.; Pterocarpus marsupium.
How to cite this article:
H.S. Mishra, Panda P.K., Tewari R.K. et al. Botanical Identity of Classical Drugs Asana and Bijaka. Indian J Ancien Med Yog.
2019;12(2):53-60.
Introduction
Plants have been the basic source of therapeutic
agents since the existence of this great system
of medicine. In Gurukul system Scholars of
Ayurveda were well versed with identity of
plants. Therefore treatise on Ayurveda lack in
the morphological description of plants. With
the passage of time, contact between plants &
scholars of Ayurveda experienced a setback and
created a great problem for proper identi cation
of the plant drugs. Therefore issue of controversial
and un-identi ed classical drugs has become a
big issue for the scholars of Ayurveda especially
Dravyaguna. Botanically different plant species
are used for the same classical drug in different
parts of the country. Classical drugs Asana and
Bijaka (Vijaisar) are considered to be synonymous.
An effort has been made to address the controversy
of botanical identity of Classical drugs Asana
and Bijaka.
Aim
Asana and Beejaka are two important classical
drugs used differently in classical texts. Some
scholars of Ayurveda consider both the terms to
be synonymous. Two different plant species viz.
Terminalia Tomentosa and Pterocarpus marsupium are
in use among traditional / tribal healers as Asana
and Vijaisar respectively. Aim of present study has
been to address controversy of botanical sources of
Asana and Bijaka.
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
54
Methodology
To address issue of botanical identity of Asana
and Bijaka, a two tier study was designed during the
Ph.D. research study entitled “A Comprehensive
Study on Medicinal Plantlore of Kheri District
of Uttar Pradesh in Perspectives of Ayurveda”.
A eld survey regarding Medicinal Plant-lore
was conducted in the study area using plant
utilization questionnaire. Findings of survey were
documented and analysed. Plants reported to be
used in Local Health Traditions were identi ed
and collected. Herbaria were prepared. A literary
survey was carried out to authenticate folk claims.
Finding of eld study regarding utilization patterns
of medicinal plants in the Local Health Tradition
were critically analyzed in perspectives of classical
texts of Ayurveda.
Area of Study: Kheri District of Uttar Pradesh
District Kheri is situated in terai region of Uttar
Pradesh in foothills of Himalayas. Major area
is covered by thick Sal forest. Forested area of
Kheri district is inhabited by two important tribal
communities viz. Tharu and Bhoxa. Tharu tribes have
a well organised social order. Tribal medicine men
“Bharra” is responsible to look after the health of
the community. They collect herbs from the forests
and use them in fresh form for healing purposes.
A great system of traditional healing is still in
practice. Flora of Dudhwa National Park reports
821 species of Angiosperms representing 490 genera
and 120 families [1]. It is home to a large number of
rare and endangered animal species also [1].
H.S. Mishra, Panda P.K., Tewari R.K. et al. / Botanical Identity of Classical Drugs Asana and Bijaka
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
55
H.S. Mishra, Panda P.K., Tewari R.K. et al. / Botanical Identity of Classical Drugs Asana and Bijaka
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
56
Fig. 1: Terminalia alata Heyne ex Roth Flowering Fig. 2: Pterocarpus marsupium Roxb. Flowering
Fig. 2: Terminalia alata Heyne ex Roth Fruiting Fig. 4: Pterocarpus marsupium Stem exudates
H.S. Mishra, Panda P.K., Tewari R.K. et al. / Botanical Identity of Classical Drugs Asana and Bijaka
Map 1: Area of Study
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
57
Observations
Observation of tribal system reveals use of two
different plant species in traditional healthcare
system viz.
Asana (Terminalia alata Heyne ex Roth.,
Combretaceae).
Vijaisal / Vijaysar (Pterocarpus marsupium Roxb.,
Fabaceae)
Asana in (Terminalia alata Heyne ex Roth.) Local
Health Traditions:
Asana is a big tree found mixed in Sal forest.
Decoction of Bark of Asana is used as cardiotonic
for the treatment of oedema of cardiac origin and
diarrhoea. Ash obtained by burning its stem and
branches is used as detergent.
Distribution – It is found mixed with Sal Shorea
robusta in forest area.
Vijaysar (Pterocarpus marsupium Roxb.) in Local
Health Traditions:
Vijaisar is used mainly for the treatment of
urinary discharge and glycosurea. People use its
wood to make utensils, store water in these wooden
utensils and drink the same early in the morning
to alleviate glycosuria and other related problems.
Distribution – It is found rarely in forest
area. Planted in Kishanpur range of Dudhwa
National Park.
Asan in Ayurveda Classics:
In Charak Samhita, it has been classi ed in Udard
prashamana mahakashaya [2]. It has been indicated
for Dant Dhawan to make Tooth Brush [3], for
preparation of Sarasava [4], as Rasayan [5,6,7,8], in
preparation of Chandanadi Tail in Jwara Chikitsa [9],
in the form of Kshar (Alkali) in Raktapitta [10], in
the management of Pittaja prameha [11], in Kushtha
chikitsa [12,13], in Urustambha chikitsa [14], said to
found in Jangal Desh [15].
In Sushruta Samhita Asana is considered to ower
in Sharad Ritu [16], in Salsaradi Gana [17], Kushtha
Chikita [18], Mahakushtha Chikitsa [19,20], Prameha
Chikitsa [21], its ashes in puri cation of contaminated
water [22], in preparation of tail in Jeerna Jwara
Chikitsa [23], in preparation of Eladi ghrita in Shosha
Chikitsa [24], in Raktapitta Chikitsa [25].
In Ashtanga Hridaya Asana has been grouped in
Shleshma Nashak Gana [26], Asanadi Gana [27], in the
treatment of Kunapa Gandhi Shukra [28], wholesome
items in prameha [29], Ayaskriti in prameha [30],
Kushtha Chikitsa [31], decoction in skin disease [32],
Switra chikitsa [33], Ahiputana Chikitsa [34], decoction
indicated as nasal drop in diminished vision [35];
Galganda [36]; Bhagandar [37]; Rasayan [38,39,40,41].
In Vangsena, Asana has been indicated in the
management of Updamsha [42].
Decoction of heart wood has been indicated in
obesity [43].
Heart wood along with Gomutra has been
indicated in Shlipada [44].
In most of the Nighantu classics, Asan and
Beejaka have been considered to be synonymous
[45,46,47,48,49,50].
Beejaka in Ayurveda Classics:
In Charak Samhita Beejaka has been used for the
preparation of Beejakadyarishta for the management
of Pandu [51].
In Sushruta Samhita Beejaka has been considered
as best drug for Kushtha along with Khadir like
Vrikshaka and Arushkar in Arsha [52], decoction
for bathing in Kushtha [53], as a constituent drug
of Neeli Tail & Saireyakadi Tail in palit rog. [54]; as
Rasayan for vision and longevity [55]; constituent of
Muktadya Anjana [56].
Fig. 5: Terminalia alata Heyne ex Roth Fruiting Fig. 6: Pterocarpus marsupium Roxb. Flowering
H.S. Mishra, Panda P.K., Tewari R.K. et al. / Botanical Identity of Classical Drugs Asana and Bijaka
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
58
In Ashtanga Hridaya Beejaka has been used as
constituent drug in Vashishtha Hareetaki in Kasa [57],
Eladi Ghrita in Rajyakshma [58], Shwitra Chikitsa [59],
as Rasayana [60].
Nighantu Sesha has considered Asana and Beejak
as synonyms. He has named beejaka as Neelniryas
and mentioned its two varieties viz. Shikhigreeva
(Best variety) and Gomutraka (inferior variety) [61].
Asana / Beejaka in Modern Ayurveda Literature:
Asana and Beejaka have been considered
synonymous in Ayurvedic Pharmacoepia of India
and Pterocarpus marsupium Roxb., Fabaceae has
been considered its botanical source [62].
Discussion
Literary survey of Classical texts reveals mention
of two different drugs Asana and Bijaka. In classical
texts Asana has been used both as a single drug and
in poly-herbal formulations indicated for urticaria,
orodental hygeine, rasayana etc. Bijaka has been
indicated for anemia, skin diseases, khalitya, palitya,
rasayana, kasa, rajyakshma etc. Asana has been said
to ower in Sharad Ritu. In the eld Terminalia alata
Heyne ex Roth is found to ower in the month
of April to May whereas Pterocarpus marsupium
Roxb. owers in the months of September to
October. Simultaneous use of Asana and Bijaka as
rasayana [39,60] in AH.U.39.152,153 reveals that
both are different plant drugs. Vaidya Bapalal has
considered them as two different drugs [63].
Use of two different plant drugs by their classical
names Asana and Vijayasasl in local health traditions
in forested villages of Kheri district of Uttar radish
also favours consideration of Asana and Beejaka as
two different drugs rather than considering these
two terms synonymous.
Results
References of classical medicinal uses and their
comparative analysis with tribal claims show that
both the drugs Asana and Beejaka are derived from two
different botanical sources.
1. Asana is Terminalia alata Heyne ex Roth,
family – Combretaceae
2. Beejaka is Pterocarpus marsupium Roxb., family
- Fabaceae.
3. Consideration of Asana and Bijaka as
synonymous is not appropriate.
Considering Asana and Bijaka as different plant
drugs provides us an opportunity to include a
new plant viz. Terminalia alata Heyne ex Roth,
Combretaceae in pharmacoepia. It is abundantly
available. It is being used by the tribal people by its
classical name Asana.
Conclusion
From the study it may be concluded the Classical
drugs Asana and Beejaka are derived from two
different botanical sources. Asana is Terminalia alata
Heyne ex Roth, family – Combretaceae and Beejaka
is Pterocarpus marsupium Roxb., family - Fabaceae.
Consideration of Asana and Bijaka as synonymous
by some scholars of Ayurveda and API is not
appropriate.
Acknowlwdgements
We are thankful to the administration of
Dudhwa National Park and Pilibhit Tiger Reserve
for facilitation of this study, Dr. Kaushal Kumar,
Ex. Ethnobotanist, NBRI, Lucknow and Principle,
L.H. State Ayurveda College Pilibhit for their
cooperation and support.
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© Red Flower Publication Pvt. Ltd.
Case Report Indian Journal of Ancient Medicine and Yoga
Volume 12 Number 2, April - June 2019
DOI: https://dx.doi.org/10.21088/ijamy.0974.6986.12219.5
An Ayurvedic Approach in Management of Psoriasis: A Case Report
Upasna
1
, Surya Prakash
2
, Jyoti Rani
3
, Gayatri
4
Author Affiliation: 1PG Scholar, Dept. of
Kayachikitsa, Rishikul Campus, Uttarakhand
Ayurved University, Haridwar, Uttarakhand
249401, India. 2Assistant Professor, Dept. of
Panchakrma, 3Assistant Professor, Dept. of
Agad Tantra, Shri Baba Mastnath University,
Rohtak, Haryana 124021, India. 4PG Scholar,
Dept. of Shalya Tantra, Patanjali Bhartiya
Ayurvigyan evam Anusandhan Sansthan
Haridwar, Uttarakhand Ayurved University,
Haridwar, Uttarakhand 249405, India.
Corresponding Author: Upasna, PG
Scholar, Dept. of Kayachikitsa, Rishikul
campus, Uttarakhand Ayurved University,
Haridwar, Uttarakhand 249401 India.
E-mail: Upasna.gulati91@gmail.com
Received on 29.04.2019; Accepted on 16.05.2019
Abstract
Skin being the largest organ of the body, is the first site to get
infected from various types of allergens and other environmental
agents. In Ayurvedic texts, skin diseases are described under the
heading of Kushta Roga. These are mainly divided in two types:
Mahakushta and Kshudrakushta which are further divided in 18
types on the basis of Doshika predominance. Ek-kushta (Psoriasis) is
described under Kshudrakushta having Vata-Kapha predominance. It
is characterized by Aswedanam (loss of sweating), Mahavastu (spread
on a large area) and Matsyashaklopamam (having scaly lesions). In
present case report, a patient with complaint of itching and scaly
lesions over lower leg, back of palm and back, was treated with
Shodhana (Virechana) and Sanshamana Chikitsa and significant results
was obtained. This showed that combination of Ayurvedic modalities
resulted in great improvement in overall condition of the patient.
Keywords: Kushta; Ek-kushta; Psoriasis; Shodhana; Sanshamana
Chikitsa.
How to cite this article:
Upasna, Surya Prakash, Jyoti Rani et al. An Ayurvedic Approach in Management of Psoriasis: A Case Report. Indian J Ancien
Med Yog. 2019;12(2):61-64.
Introduction
Among the ve Gyananendriyas described in
Ayurvedic texts, Skin is like a mirror which re ects
the internal functions of body. Psoriasis is a non-
infectious chronic in ammatory skin disease with
unknown etiology and relapsing in nature. It is
characterized by well de ned dry erythematous
patches and covered with adherent silvery white
scales. It most commonly affects extensor surfaces of
elbows, knees, scalp, nails & sacral region. It affects
1-2% of World population. It is found that male and
female are equally affected [1]. In Ayurvedic texts,
the symptoms of Psoriasis is found similar with
Ek-Kushta [2]. Treatment in Modern science includes
PUVA & corticosteroids which causes serious side
effects like hepato & nephrotoxicity, bone marrow
depletion etc. So, in this study an attempt is made
to treat Psoriasis through Ayurveda.
Case Report
The present case study is a successful
Ayurvedic management of Ek-kushta. A 50 year
old female patient came to OPD of Kaya Chikitsa,
Rishikul Campus, Haridwar, UAU, Dehradun
on 23/03/2019, with chief complaint of red
erythematous lesions with severe itching as well
as scaling of skin over both legs, back of palm and
back since 18-20 years.
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
62
History of Present Illness
According to the patient, she was asymptomatic
20 year back. One day she noticed some papules
over lower leg with watery discharge and itching.
She took allopathic medicine for this but got no
relief. Her condition worsens day by day. The
papules spread and become red patches with scaly
skin and spread over to both legs, back of palm and
back. Now she wants to take Ayurvedic treatment
along with puri cation of body through Panchkarma
procedure. So, she came here for treatment and
further management.
Personal History
General condition: Average Nadi (pulse) = 70/min.
Mala (stool) = Vibandha
(Constipated) Mutra (urine) = Normal.
Taap-man (temp.)=98.4oF Agni = Vishamagni
Shabda (speech) = Samanaya Drika (eyes) = Normal.
Akriti = Madhyama Bala = Madhyama
Raktadaaba
(B.P)=110/84mmHg Jihva (tongue) = Eshata saam
(slightly coated)
Addiction: None Nidra (sleep)- sound
Past History
No previous H/O any other severe illnesses
Treatment History
Patient took allopathic, Homeopathic and local
medication for present complaint but could not get
satisfactory relief.
Surgical History
No H/O any surgery.
Family History
Family history was negative for similar condition
or skin disorder and no H/O severe illnesses.
Investigation
All routine investigation (Hb, TLC, DLC, ESR,
RBS etc.) done and were within normal range.
Differential Diagnosis
According to modern science, based on the
symptoms of Ek-kushta, it can be co-related with
Palmo-planter Keratoderma, Palmo-planter
Psoriasis [3] Palmo-planter Xerosis, Palmo-planter
Dermatophytes.
Treatment Given
Ayurveda emphasizes on three fold therapeutic
management of the disease viz: Sanshodhana
(biopuri cation), Sanshamana (paci cation) and
Nidana Parivarjana (avoiding causative factors) for
almost all type of disorders including dermatological
disorders. Sanshodhana (Virechana) followed by
Sanshamana Aushadha (to subside remaining Doshas
after Sanshodhana) is the backbone of present study
in the management of Ek-Kushta (Psoriasis).
Therapy Module
Therapy Drug Matra (Dose) Duration Anupana
Deepana Ajmodadi churna 3 gm Twice a day Koshna jal
Snehapana [4] Shudha Goghrita
+ Trikatu 25 ml+ 2 gm Trikatu On 1st day Koshna jal
50 ml+ 3 gm Trikatu On 2nd day Koshna jal
75 ml+ 4 gm Trikatu On 3rd day Koshna jal
100 ml+ 5 gm Trikatu On 4th day Koshna jal
125 ml+ 6 gm Trikatu On 5th day Koshna jal
150 ml+ 7 gm Trikatu On 6th day Koshna jal
175 ml+ 8 gm Trikatu On 7th day Koshna jal
Abhyanga [5] Tila-taila -- Next 2 days --
Swedana [6]
(Sarvanga)
Vaspa sweda (Hot
fomentation) -- Next 2 days --
Virechana [7] Trivritta-avaleha
+ Triphala kwatha 75 gm+
50 ml -- Koshna jal
Sansarjana
Krama [8]
Manda (rice water) According to appetite 1 day --
Boiled Rice According to appetite Next day --
Khichdi According to appetite Next day --
Daal and Roti According to appetite Next day --
Upasna, Surya Prakash, Jyoti Rani / An Ayurvedic Approach in Management of Psoriasis: A Case Report
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
63
Sanshamana
Aushadha
Nimbadi churna
+ Shudha Gandhaka +
Shudha Tankana +
Haridrakhanda
3 gm
+ 250 mg + 250 mg +
2 gm
Twice a day Koshna jal
Arogyavardhini Vati 2 vati (250 mg) Thrice a day Koshna jal
Maharasnaadi Kwatha 40 ml Twice a day --
777 oil Local application Twice daily ---
Observation and Result
The improvement in the lesion of Ek-Kushta
before Shodhana, during Snehapana and after
Shodhana is as shown in gures.
Before treatment
During Snehapana
After Virechana
Discussion
In the present case, Shodhana Chikitsa (Virechana)
and Sanshaman Chikitsa (drugs) are selected for
the treatment of Ek-Kushta (Psoriasis) because of
their ability to pacify the involved Doshas (Vata
& Kapha) and to provide relief in symptoms.
Shodhana Chikitsa (Virechana) is targeted to expel
increased Pitta Dosha as well as Kapha Dosha [9] out
of the body. Along with this, Shamana drugs which
were given are proved drugs for skin disorders.
Because of Tikta, Kashaya Rasa, Laghu Guna, Sheeta
Veerya and Katu Vipaka, Nimba powder possesses
Pitta Shamaka, Kaphaghna, Vrana Ropana, Krimighna,
Kandughna, Daha Prashamana and Rasayana
properties. Because of its Anti-in ammatory,
Anti-bacterial and Anti-fungal properties, it is
useful in treatment of skin diseases. Gandhaka also
have the property of wound healing. As Psoriasis
is an auto immune disorder, so, Haridrakhand thus
used helps in improving the body’s immunity.
Therefore, the combination thus used has various
effects like Vranaropaka, Vranashodhaka as well as
acts as blood puri er. The effect of Arogyavardhini
Vati is that it is Mridu Virechaka and thus removes
remaining Pitta Dosha from body. Maharasnaadi
Kwatha has Tridosha-shamaka as well as Blood
puri er action.
The Probable mode of action of the treatment given is
described below:
Chikitsa Mode of Action
Deepana Enhances appetite and pacifies
vitiated Vata Dosha.
Snehapana, Abhyanga &
Swedana Expels vitiated Dosha from Shakha
to Kostha [9] and it also pacifies
Vata
Dosha.
Virechana Targeted to expel increased Pitta
and Kapha Dosha out of the body.
Sansarjana krama Agnibala Vardhana (improve
digestion and increases appetite)
Shamana drugs Sanshamana to subside remaining
Doshas after Sanshodhana. Selected
Sanshamana drugs having Vata-
Kapha Shamaka and Rakta-Shodhaka
properties.
Upasna, Surya Prakash, Jyoti Rani / An Ayurvedic Approach in Management of Psoriasis: A Case Report
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
64
Conclusion
This case study demonstrated that in Skin
diseases, Ayurvedic management (Virechana as
Shodhana therapy and Sanshamana Aushadha) seems
very effective. On the basis of the result obtained
in present study, it may be concluded that the
addition of Virechana Karma prior to administration
of Sanshamana Aushadha increases the cure rate of
Ek-Kushta (Psoriasis).
References
1. Lee Goldman and Andrew I. Schafer; Goldman’s
Cecil medicine. 24
th
Edition; Elsevier Saunders.
Eczemas, photodermatoses, Papulosquamous
diseases. Pg. No. 2517.
2. Pt. Kashinath Shastri & Dr. G.N. Chaturvedi,
Charaka Samhita, “Vidyotini” Uttarardha/Part-2,
Hindi Tika, Sutra Sthana 7/21 Chaukhambha bharti
Academy, Varanasi, (India), Reprint, 2011; 252.
3. Prasad Mamedi, Kshama Gupta, Ayurvedic
management of Palmoplanter psoriasis: A case
report; Journal of pharmaceutical and scientific
innovation, 04/08/2016; www.jpsionline.com
(ISSN: 2277-4572).
4. Pt. Kashinath Shastri & Dr. G.N. Chaturvedi,
Charaka Samhita, “Vidyotini” Uttarardha/
Part-2, Hindi Tika, Chapter Charaka siddhi 1/7
Chaukhambha bharti Academy, Varanasi, (India),
Reprint, 2005;960.
5. Pt. Kashinath Shastri & Dr. G.N. Chaturvedi,
Charaka Samhita, “Vidyotini” Purvardha/Part-1,
hindi Tika, Chapter Matrashitiya-adhyaya, 5/85-86
Chaukhambha bharti Academy, Varanasi, (India),
Reprint, 2005; 128.
6. Yadavaji Trikamaji Acharya; Nyayacandrika &
Panjika Commentary and Shri Dalhanacharya,
Nibandha Sangraha Commentary on Sushruta
Samhitā, Chaukhamba Orientalia Varanasi, (India),
7
th
Edition, chikitsa-sthan, chapter 32/21-23,
2010; 175.
7. Pt. Kashinath Shastri & Dr. G.N. Chaturvedi,
Charak Samhita, “Vidyotini” purvardha/Part-1,
hindi Tika, Chapter 25/40, Chaukhambha bharti
Academy, Varanasi, (India), Reprint, 2005; 468.
8. Pt. Kashinath Shastri & Dr. G.N. Chaturvedi, Charak
Samhita, “Vidyotini” Uttarardh/Part-2, hindi Tika,
Chapter Charak siddhi1/11 Chaukhambha bharti
Academy, Varanasi, (India), Reprint, 2005;961.
9. Dr. Ravi Dutt Tripathi, Astang-Sangrah, “Saroj”
Hindi commentary, Sutra Sthana, chapter Vaman-
Virechan-Vidhi-Adhyaya, 27/5, Chaukhambha
Sanskrit pratisthana, Delhi (India), reprint,
2005; 482.
Upasna, Surya Prakash, Jyoti Rani / An Ayurvedic Approach in Management of Psoriasis: A Case Report
© Red Flower Publication Pvt. Ltd.
Case Report Indian Journal of Ancient Medicine and Yoga
Volume 12 Number 2, April - June 2019
DOI: https://dx.doi.org/10.21088/ijamy.0974.6986.12219.6
Efficacy of Shodhana Chikitsa and Shamanoushadis in
Amavata W.S.R to Rheumatoid Arthritis: A Case Report
Vijaykumar S. Kotrannavar
Author Affiliation: Dean, PG Studies &
Research Centre; Professor, Department of
Rasashastra & BK, Shri J.G.C.H.S. Ayurvedic
Medical College, Ghataprabha, Dist-Belgaum,
Karnataka 591321, India.
Corresponding Author: Vijaykumar S.
Kotrannavar, Dean, PG Studies & Research
Centre; Professor, Department of Rasashastra
& BK, Shri J.G.C.H.S. Ayurvedic Medical
College, Ghataprabha, Dist-Belgaum,
Karnataka 591321, India.
E-mail: kdrvijaykumar@yahoo.com
Received on 29.04.2019; Accepted on 16.05.2019
Abstract
Amavata is disease of Rasavaha srotasa commonly associated with
pain in the multiple joints, stiffness and swelling over the joints.
It is considered as a progressive illness that has the possibility of
causing joint destruction and functional disability. In contemporary
science, this condition can be correlated with Rheumatoid arthritis
(RA), an autoimmune disease that causes chronic inflammation
and deformity of the joints. And the medical management has got a
better result to overcome pain through NSAIDs. Non-steroidal anti-
inflammatory drugs decrease the inflammation, but tend to create
gastrointestinal disturbance and disease-modifying anti-rheumatic
drugs cause renal, bone and hepatic side effects. So the management
of this disease by other systems of Medicine is not that much
satisfactory or cannot control the further progression of disease.
Hence to overcome from this problem, different treatment
protocols can be adopted based on the different stages of RA. Like
treatment of Amavastha and Niramavastha with medicines and shodhana
chikitsa. Clinical observation has shown effectiveness of Ayurvedic
treatment protocol in the management of Amavata. A case report of
38-year old female who presented with complaints of Hasta sandhi
shotha, shoola and Stabdhata (Inflammation, severe pain and stiffness
(particularly observed in morning hours) in metacarpo-phalangeal
joints & proximal inter phalangeal joints), Paad sandhi shotha and
shoola (Inflammation & severe pain in metatarso phalangeal joints),
Mandagni (poor appetite), Angagourav (Feeling of heaviness in the
body) and Angamarda (myalgia) has been presented here.
Keywords: Amavata; Rheumatoid arthritis; Shodhana; Agni;
Shamanoushadi.
How to cite this article:
Vijaykumar S. Kotrannavar. Efficacy of Shodhana Chikitsa and Shamanoushadis in Amavata W.S.R to Rheumatoid Arthritis: A
Case Report. Indian J Ancien Med Yog. 2019;12(2):65-67.
Introduction
Rheumatoid arthritis is an autoimmune
chronic in ammatory disorder, with worldwide
prevalence of approximately 0.5% to 1% among
adults [1]. Women are about two to three times
more prone to get RA than men. It is most likely to
strike people 30-50 years of age, but it can occur in
children, teenagers, and elderly people. A similar
disease affecting young people is known as juvenile
rheumatoid arthritis. It involves in ammation and
possible weakening of the lining of different body
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
66
joints. Technically, arthritis means in ammation of
one or more joints. For some people, rheumatoid
arthritis can affect more than just the joints; even
blood, lungs or heart can be affected. In ammation
of joints brings in a lot of pain, stiffness, and even
swelling. The affected joints may lose their shape
that leads to loss of normal mobility. Rheumatoid
arthritis can last a long time and the person is
able to do little or no activity. Because it can affect
multiple other organs of the body, rheumatoid
arthritis is referred to as a systemic illness and
is sometimes called rheumatoid disease & is a
progressive illness that has the potential to cause
joint destruction and functional disability. Anti-
in ammatory, analgesics, steroids, and disease-
modifying antirheumatic drugs are required for its
management as per modern medicine, which are
not free from serious side effects.
In ayurvedic classics it is considered as Amavata.
Madhavakara was the 1
st
physician who described
the disease Amavata in detail in Madava Nidana [2]
It is a disease of Rasavaha strotasa, [3] caused due
to Agnidushti, Amotpatti and leads to Sandhivikruti.
The main causative factor, Ama, is caused due to
malfunctioning of the digestive and metabolic
mechanisms. Mandagni (Decreased digestive
power), Viruddha Ahara (Incompatible food),
Viruddha Cheshta (Improper physical activity),
Nischalata (Lack of physical activity or sedentary
life style), Snigndham bhuktavato vyayaamam
(Performing physical exercise soon after intake of
heavy food) [4] are considered as main aetiological
factors leading to formation and accumulation of
Ama in the body. Thus the produced Ama which is
slimy in nature, gets associated with vitiated Vata
and circulates all over the body through Sira and
Dhamani and gets lodged in Kaphasthana i.e. Sandhi
because Shleshak Kapha is located in Sandhi and
Amavata is developed. And results in Sandhi shotha
(Swelling in multiple joints), Sandhi shoola (pain in
joints) and Gatra stabdhata (Stiffness in the body).
The pain in the affected joints resembles the pain
of a “scorpion’s sting”. (Vrischik damshavat vedana).
Hence to treat Ama Langhan, swedana, Katu, Tikta
& Deepak, Pachak ahara & aushadhi should planned
followed by shodhana in the form of Virechana and
Basti chikitsa and shamanoushadhis. Here the drugs
used for deepana and pachana are having the properties
like katu, tikta rasa, ushna veerya etc, hence by virtue
of their properties, does agni deepana, amapachana,
vatashamana. Thus help in relieving shotha & shoola.
Virechana and Basti acts as srotoshodhaka, shothahara,
shoolahara and amavatahara. Shamanoushadhis like Rasna
erandadi kashaya, Rasna panchak kwatha, Dashmooladi
yoga, Rasonadi kashaya, Amrutadi choorna, Pippalyadi
choorna, Simhanada Guggulu, Yogaraja Guggulu,
Amavatarirasa, Amavatadri vajra rasa, Suvarna bhasma,
Vishgarbha taila, Panchaguna taila and Prasarini taila
etc. are acts like agni deepana, pachana, vedana sthapana,
shothahara, shulahara, bhagnasandhankara, and some
drugs due prabhava act as amavataghna.
Hence considering these points it is assumed
that, use of this type of treatment protocol can be
an effective solution in the management of Amavata
w.s.r. to Rheumatoid arthritis. This case showed
good results.
Case Report
A 38-year-old female presented with the
complaints of pain in both Upper and Lower
limb, Hasta sandhi shotha, shoola and Stabdhata
(In ammation, severe pain and stiffness (particularly
observed in early morning hours) in metacarpo-
phalangeal joints and proximal inter phalangeal
joints), Paad sandhi shotha and shoola (In ammation
& severe pain in metatarso phalangeal joints),
Mandagni (poor appetite), Angagourav (Feeling
of heaviness in the body), constipated bowels,
Angamarda (myalgia), and mild fever on/off since
from last 2 yrs. The symptoms were exacerbating
during rainy and winter seasons. There was no
H/o Diabetes, Hypertension and Thyroid disease.
The A.S.O. Titre was +ve i.e. 400 units (Normal less
than 200 units) and was treated for the same on
and off from past two years, including allopathic
medicaments. But there was no relief of symptoms.
On examination:
Vital data - pulse (84/min), respiration (18/min),
and temperature (98F) were normal with clear
respiratory and cardiac observations. No signs of
the urinary tract or ENT lesions were found. The
abdomen was clear with no signs of tenderness or
organomegaly.
Table 1: Local examination
S. No Signs Severity
01 Joint swelling +++, present in metacarpo-
phalangeal joints, proximal inter
phalangeal joints, ankle joints and
metatarso phalangeal joints)
02 Pain in the joints ++++
03 Tenderness +++
04 Restricted
movements Seen in metacarpo-phalangeal
joints, proximal inter phalangeal
joints and left side ankle joint
05 Morning
stiffness & time ++, For 30 minutes to 60minutes
06 Grip strength Reduced
Vijaykumar S. Kotrannavar / Efficacy of Shodhana Chikitsa and
Shamanoushadis in Amavata W.S.R to Rheumatoid Arthritis: A Case Report
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
67
Table 2: Pathological reports
Haemoglobin % 8.6 gm/dl
E.S.R. 45 mm in 1 Hr
T.L.C 10,800 /mm3,
A.S.O. Titre +VE (400 unit)
Table 3: Treatment administered to the patient
Treatment
protocol Drugs Dose
Deepana and
Ama Pachana
Chitrakadi vati
Pippalyadi + Guduchi
satwa
Arogyavardhini vati
1 vati twice for
1 week
½ tsf twice a day
with warm water
1 tab twice a day
Vatanulomana
and Vedana
sthapana
Rasna Erandadi Kashaya
Simhanada Guggulu
2 tsf thrice a day
1 tab twice a day
Sthanik chikitsa Valuka (sand) sweda Twice a day for
10-15 minutes
Virechana Eranda taila + Hareetaki
churna
60 ml + 10 gms
Shamanoushadhi Rasna Erandadi Kashaya
Simhanada Guggulu
Amavatari Rasa
2tsf twice a day
1 tab twice a day
1 tab thrice a day
Results
The signi cant changes were observed in post
treatment Symptoms of pain & tenderness in joints
and joint swelling within 20 days. She was advised
to repeat the test after 30 days.
A.S.O. Titre was Negative (less than 200 Unit),
ESR 10 mm and Hb 11 gm on after 1 month.
The results showed signi cant decrease in post-
treatment levels of ESR and ASO Titre and increase
in Haemoglobin as compared to baseline levels
along with signi cant improvement in overall
activities & other symptoms.
Follow Up
The patient was advised to follow up for once in
a month for 3 months.
Discussion
AMAVATA is a disease caused due to the
vitiated Vayu associated with Ama. Vitiated Vayu
circulates the Ama all over the body through siras
and Dhamanis, takes shelter in the Kapha Sthana
i.e joints producing symptoms such as stiffness,
swelling, and tenderness in small and big joints.
Marked relief were observed in Sandhi shula,
Sandhi shotha, Stabdhata, Angamarda and Gaurava
at the end of the treatment. Bowels were clear.
Appetite was normal. Dipana and Pachana
properties of Chitraka, Pippalyadi + Guduchi satwa
and Dipana property of Guggulu, and vatanulomana
property of Eranda taila may be helpful in correcting
deranged digestive functions that further helps in
eliminating circulating Ama from systemic levels
accumulated in Sandhi, thus causing reduction in
Shotha and sthabdata. snighdha guna, ushna veerya
and vatanulomaka properties of Eranda taila paci es
the vitiated vata and helps in reduction of sandhi
shula. Guggulu acts as bhagnasandhankara hence
prevents the erosion of bone, osteoporosis and
deformity of joints. It also acts shothahara hence
reduces the in ammation of synovial membrane,
connective tissue and ligaments of affected joints.
Virechanakarma is described as one of the effective
treatment for Amavata as a Shodhana therapy. As it
is considered as the most appropriate therapy for
the Sthanika Pitta Dosha, and acts as srotovishodaka,
doshaharana, Agnivardhaka and helps in removal of
Ama, which is the main culprit of this disease. Thus
the above said treatment helps in the management
of Amavata.
Conclusion
As per the available treatment modalities of
Amavata, if proper treatment protocol is adopted
according to the stages lika amavastha and
niramavastha, and severity of signs and symptoms
gives the better results.
References
1. Scott, DL, Wolfe, F, Huizinga, TW. RA, Lancet.
2010;376(9746):1094-108.
2. Yadunandana Upadhyaya, editor. Madhavakara,
Madhava Nidana, Madhukosha Commentary
by Vijayrakshita. Part I. Chaukhambha Sanskrit
Sansthan; Varanasi, 29
th
ed. p.1999.
3. Professor Ajaykumar Sharma, Kayachikitsa, part
II, Rasavaha srotas roga, Chaukhambha Orientalia;
Varanasi, Reprint. p2008.
4. Yadunandana Upadhyaya, editor. Madhavakara,
Madhava Nidana, Madhukosha Commentary by
Vijayrakshit. Part I. Chaukhambha Sanskrit Bhavan;
Varanasi, Reprint. p.2003.
Vijaykumar S. Kotrannavar / Efficacy of Shodhana Chikitsa and
Shamanoushadis in Amavata W.S.R to Rheumatoid Arthritis - A Case Report
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
68
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description of data collection tools and methods;
all information obtained during the conduct of the
study belongs in the Results section.
Reports of randomized clinical trials should
be based on the CONSORT Statement (http://
www. consort-statement. org). When reporting
experiments on human subjects, indicate whether
the procedures followed were in accordance with
the ethical standards of the responsible committee
on human experimentation (institutional or
regional) and with the Helsinki Declaration of 1975,
as revised in 2000 (available at http://www.wma.
net/e/policy/l 7-c_e.html).
Results
Present your results in logical sequence in the text,
tables, and illustrations, giving the main or most
important ndings rst. Do not repeat in the text
all the data in the tables or illustrations; emphasize
or summarize only important observations. Extra
or supplementary materials and technical details
can be placed in an appendix where it will be
accessible but will not interrupt the ow of the
text; alternatively, it can be published only in the
electronic version of the journal.
Discussion
Include summary of key ndings (primary
outcome measures, secondary outcome measures,
results as they relate to a prior hypothesis);
Strengths and limitations of the study (study
question, study design, data collection, analysis
and interpretation); Interpretation and implications
in the context of the totality of evidence (is there a
systematic review to refer to, if not, could one be
reasonably done here and now?, What this study
adds to the available evidence, effects on patient
care and health policy, possible mechanisms)?
Controversies raised by this study; and Future
research directions (for this particular research
collaboration, underlying mechanisms, clinical
research). Do not repeat in detail data or other
material given in the Introduction or the Results
section.
References
List references in alphabetical order. Each listed
reference should be cited in text (not in alphabetic
order), and each text citation should be listed in
the References section. Identify references in text,
tables, and legends by Arabic numerals in square
bracket (e.g. [10]). Please refer to ICMJE Guidelines
(ht tp://w ww.nlm.n ih.g ov/bsd/u nifo rm_
requirements.html) for more examples.
Standard journal article
[1] Flink H, Tegelberg Å, Thörn M, Lagerlöf F.
Effect of oral iron supplementation on unstimulated
salivary ow rate: A randomized, double-blind,
placebo-controlled trial. J Oral Pathol Med 2006;
35: 540-7.
[2] Twetman S, Axelsson S, Dahlgren H, Holm
AK, Källestål C, Lagerlöf F, et al. Caries-preventive
effect of uoride toothpaste: A systematic review.
Acta Odontol Scand 2003; 61: 347-55.
Article in supplement or special issue
[3] Fleischer W, Reimer K. Povidone iodine
antisepsis. State of the art. Dermatology 1997; 195
Suppl 2: 3-9.
Corporate (collective) author
[4] American Academy of Periodontology. Sonic
and ultrasonic scalers in periodontics. J Periodontol
2000; 71: 1792-801.
Unpublished article
[5] Garoushi S, Lassila LV, Tezvergil A,
Vallittu PK. Static and fatigue compression test
for particulate ller composite resin with ber-
reinforced composite substructure. Dent Mater
2006.
Personal author(s)
[6] Hosmer D, Lemeshow S. Applied logistic
regression, 2nd edn. New York: Wiley-Interscience;
2000.
Chapter in book
[7] Nauntofte B, Tenovuo J, Lagerlöf F. Secretion
and composition of saliva. In: Fejerskov O,
Guidelines for Authors
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
70
Kidd EAM, editors. Dental caries: The disease
and its clinical management. Oxford: Blackwell
Munksgaard; 2003. p. 7-27.
No author given
[8] World Health Organization. Oral health
surveys - basic methods, 4th edn. Geneva: World
Health Organization; 1997.
Reference from electronic media
[9] National Statistics Online—Trends in suicide
by method in England and Wales, 1979-2001. www.
statistics.gov.uk/downloads/theme_health/HSQ
20.pdf (accessed Jan 24, 2005): 7-18. Only veri ed
references against the original documents should
be cited. Authors are responsible for the accuracy
and completeness of their references and for correct
text citation. The number of reference should be
kept limited to 20 in case of major communications
and 10 for short communications.
More information about other reference types
is available at www.nlm.nih.gov/bsd/uniform_
requirements.html, but observes some minor
deviations (no full stop after journal title, no issue
or date after volume, etc).
Tables
Tables should be self-explanatory and should
not duplicate textual material.
Tables with more than 10 columns and 25 rows
are not acceptable.
Table numbers should be in Arabic numerals,
consecutively in the order of their rst citation in
the text and supply a brief title for each.
Explain in footnotes all non-standard
abbreviations that are used in each table.
For footnotes use the following symbols, in this
sequence: *, ¶, †, ‡‡,
Illustrations (Figures)
Graphics les are welcome if supplied as Tiff,
EPS, or PowerPoint les of minimum 1200x1600
pixel size. The minimum line weight for line art is
0.5 point for optimal printing.
When possible, please place symbol legends
below the gure instead of to the side.
Original color gures can be printed in color at
the editor’s and publisher’s discretion provided the
author agrees to pay.
Type or print out legends (maximum 40
words, excluding the credit line) for illustrations
using double spacing, with Arabic numerals
corresponding to the illustrations.
Sending a revised manuscript
While submitting a revised manuscript,
contributors are requested to include, along
with single copy of the nal revised manuscript,
a photocopy of the revised manuscript with
the changes underlined in red and copy of the
comments with the point to point clari cation to
each comment. The manuscript number should
be written on each of these documents. If the
manuscript is submitted online, the contributors’
form and copyright transfer form has to be
submitted in original with the signatures of all
the contributors within two weeks of submission.
Hard copies of images should be sent to the of ce
of the journal. There is no need to send printed
manuscript for articles submitted online.
Reprints
Journal provides no free printed reprints,
however a author copy is sent to the main author
and additional copies are available on payment
(ask to the journal of ce).
Copyrights
The whole of the literary matter in the journal is
copyright and cannot be reproduced without the
written permission.
Declaration
A declaration should be submitted stating that
the manuscript represents valid work and that
neither this manuscript nor one with substantially
similar content under the present authorship
has been published or is being considered for
publication elsewhere and the authorship of this
article will not be contested by any one whose
name (s) is/are not listed here, and that the order of
authorship as placed in the manuscript is nal and
accepted by the co-authors. Declarations should be
signed by all the authors in the order in which they
are mentioned in the original manuscript. Matters
appearing in the Journal are covered by copyright
but no objection will be made to their reproduction
provided permission is obtained from the Editor
prior to publication and due acknowledgment of
the source is made.
Guidelines for Authors
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
71
Approval of Ethics Committee
We need the Ethics committee approval letter
from an Institutional ethical committee (IEC) or
an institutional review board (IRB) to publish
your Research article or author should submit a
statement that the study does not require ethics
approval along with evidence. The evidence could
either be consent from patients is available and
there are no ethics issues in the paper or a letter
from an IRB stating that the study in question does
not require ethics approval.
Abbreviations
Standard abbreviations should be used and be
spelt out when rst used in the text. Abbreviations
should not be used in the title or abstract.
Checklist
• Manuscript Title
• Covering letter: Signed by all contributors
• Previous publication/ presentations
mentioned, Source of funding mentioned
• Con icts of interest disclosed
Authors
• Middle name initials provided.
• Author for correspondence, with e-mail
address provided.
• Number of contributors restricted as per the
instructions.
• Identity not revealed in paper except title page
(e.g.name of the institute in Methods, citing
previous study as ‘our study’)
Presentation and Format
• Double spacing
• Margins 2.5 cm from all four sides
• Title page contains all the desired information.
Running title provided (not more than 50
characters)
• Abstract page contains the full title of the
manuscript
• Abstract provided: Structured abstract
provided for an original article.
• Key words provided (three or more)
• Introduction of 75-100 words
• Headings in title case (not ALL CAPITALS).
References cited in square brackets
• References according to the journal’s instructions
Language and grammar
• Uniformly American English
• Abbreviations spelt out in full for the rst time.
Numerals from 1 to l0 spelt out
• Numerals at the beginning of the sentence spelt
out
Tables and gures
• No repetition of data in tables and graphs and in
text.
• Actual numbers from which graphs drawn,
provided.
• Figures necessary and of good quality (color)
• Table and gure numbers in Arabic letters (not
Roman).
• Labels pasted on back of the photographs (no
names written)
• Figure legends provided (not more than 40 words)
• Patients’ privacy maintained, (if not permission
taken)
• Credit note for borrowed gures/tables provided
• Manuscript provided on a CDROM (with double
spacing)
Submitting the Manuscript
• Is the journal editor’s contact information current?
• Is the cover letter included with the manuscript?
Does the letter:
1. Include the author’s postal address, e-mail
address, telephone number, and fax number for
future correspondence?
2. State that the manuscript is original, not
previously published, and not under concurrent
consideration elsewhere?
3. Inform the journal editor of the existence of any
similar published manuscripts written by the
author?
4. Mention any supplemental material you are
submitting for the online version of your
article. Contributors’ Form (to be modi ed as
applicable and one signed copy attached with
the manuscript)
Guidelines for Authors
Indian Journal of Ancient Medicine and Yoga / Volume 12 Number 2 / April - June 2019
72
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